Episcopalian England Henry VIII 1534 Macaulay and other English Historians.
Lutheran Germany Martin Luther 1524 S. S. Schmucker in "History of all Denominations."
Unitarian Germany Celatius About Alvan Lamson, Congrega- 1540 Ibid.
tionalists Congrega- England Robert Browne 1583 E. W. Andrews, tionalists Ibid.
Quakers England George Fox 1647 English Historians.
Do America William Penn 1681 American Historians.
Catholic Jerusalem Jesus 33 New Testament.
Church
From this brief historical tableau we find that all the Christian _sects_ now existing in the United States had their origin since the year 1500.
Consequently, the oldest body of Christians among us, outside the Catholic Church, is not yet four centuries old. They all, therefore, come fifteen centuries too late to have any pretensions to be called the Apostolic Church.
But I may be told: "Though our public history as Protestants dates from the Reformation, we can trace our origin back to the Apostles." This I say is impossible. First of all, the very name you bear betrays your recent birth; for who ever heard of a Baptist or an Episcopal, or any other Protestant church, prior to the Reformation? Nor can you say: "We existed in every age as an invisible church." Your concealment, indeed, was so complete that no man can tell, to this day, where you lay hid for sixteen centuries. But even if you did exist you could not claim to be the Church of Christ; for our Lord predicted that His Church should ever be as a city placed upon the mountain top, that all might see it, and that its ministers should preach the truths of salvation from the watch-towers thereof, that all might hear them.
It is equally in vain to tell me that you were allied in faith to the various Christian sects that went out from the Catholic Church from age to age; for these sects proclaimed doctrines diametrically opposed to one another, and the true Church must be one in faith. And besides, the less relationship you claim with many of these seceders the better for you, as they all advocated errors against Christian truth, and some of them disseminated principles at variance with _decency_ and morality.
The Catholic Church, on the contrary, can easily vindicate the t.i.tle of Apostolic, because she derives her origin from the Apostles. Every Priest and Bishop can trace his genealogy to the first disciples of Christ with as much facility as the most remote branch of a vine can be traced to the main stem.
All the Catholic Clergy in the United States, for instance, were ordained only by Bishops who are in active communion with the See of Rome. These Bishops themselves received their commissions from the Bishop of Rome. The present Bishop of Rome, Pius IX., is the successor of Gregory XVI., who succeeded Pius VIII., who was the successor of Leo XII. And thus we go back from century to century till we come to Peter, the first Bishop of Rome, Prince of the Apostles and Vicar of Christ. Like the Evangelist Luke, who traces the genealogy of our Savior back to Adam and to G.o.d, we can trace the pedigree of Pius IX. to Peter and to Christ. There is not a link wanting in the chain which binds the humblest Priest in the land to the Prince of the Apostles. And although on a few occasions there happened to be two or even three claimants for the chair of Peter, these counter-claims could no more affect the validity of the legitimate Pope than the struggle of two contestants for the Presidency could invalidate the t.i.tle of the recognized Chief Magistrate.
It was by pursuing this line of argument that the early Fathers demonstrated the Apostolicity of the Catholic Church, and refuted the pretensions of contemporary sectaries. St. Irenaeus, Tertullian and St.
Augustine give catalogues of the Bishops of Rome who flourished up to their respective times, with whom it was their happiness to be in communion, and then they challenged their opponents to trace their lineage to the Apostolic See. "Let them," says Tertullian, in the second century, "produce the origin of their church. Let them exhibit the succession of their Bishops, so that the first of them may appear to have been ordained by an _Apostle, or by an apostolic man who was in communion with the Apostles_."(99)
And if the Fathers of the fifth century considered it a powerful argument in their favor that they could refer to an uninterrupted line of fifty Bishops who occupied the See of Rome, how much stronger is the argument to us who can now exhibit five times that number of Roman Pontiffs who have sat in the chair of Peter! I would affectionately repeat to my separated brethren what Augustine said to the Donatists of his time: "Come to us, brethren if you wish to be engrafted in the vine. We are afflicted in beholding you lying cut off from it. Count over the Bishops from the very See of St. Peter, and mark, in this list of Fathers, how one succeeded the other. This is the rock against which the proud gates of h.e.l.l do not prevail."(100)
Chapter VI.
PERPETUITY OF THE CHURCH.
Perpetuity, or duration till the end of time, is one of the most striking marks of the Church. By perpetuity is not meant merely that Christianity in one form or another was always to exist, but that the Church was to remain forever in its _integrity_, clothed with _all_ those attributes which G.o.d gave it in the beginning. For, if the Church lost any of her essential characteristics, such as her unity and sanct.i.ty, which our Lord imparted to her at the commencement of her existence, she could not be said to be perpetual because she would not be the same Inst.i.tution.
The unceasing duration of the Church of Christ is frequently foretold in Sacred Scripture. The Angel Gabriel announces to Mary that Christ "shall reign over the house of Jacob _forever_, and of his kingdom _there shall be no end_."(101) Our Savior said to Peter: "Thou art Peter, and upon this rock I will build My Church, and the gates of h.e.l.l shall not prevail against it."(102) Our blessed Lord clearly intimates here that the Church is destined to be a.s.sailed always, but to be overcome, never.
In the last words recorded of our Redeemer in the Gospel of St. Matthew the same prediction is strongly repeated, and the reason of the Church"s indefectibility is fully expressed: "Go ye, teach all nations, ... and behold I am with you _all days_, even _to the consummation_ of the world."(103) This sentence contains three important declarations: First-The presence of Christ with His Church-"Behold, I am with you."
Second-His constant presence, without an interval of one day"s absence-"I am with you all days." Third-His perpetual presence to the end of the world, and consequently the perpetual duration of the Church-"Even to the consummation of the world."
Hence it follows that the true Church must have existed from the beginning; it must have had not one day"s interval of suspended animation, or separation from Christ, and must live to the end of time.
None of the Christian Communions outside the Catholic Church can have any reasonable claim to _Perpetuity_, since, as we have seen in the preceding chapter, they are all(104) of recent origin.
The indestructibility of the Catholic Church is truly marvellous and well calculated to excite the admiration of every reflecting mind, when we consider the number and variety, and the formidable power of the enemies with whom she had to contend from her very birth to the present time; this fact alone stamps divinity on her brow.
The Church has been constantly engaged in a double warfare, one foreign, the other domestic-in foreign war against Paganism and infidelity; in civil strife against heresy and schism fomented by her own rebellious children.
From the day of Pentecost till the victory of Constantine the Great over Maxentius, embracing a period of about two hundred and eighty years, the Church underwent a series of ten persecutions unparalleled for atrocity in the annals of history. Every torture that malice could invent was resorted to, that every vestige of Christianity might be eradicated.
_"__Christianos ad leones,__"__ the Christians to the lions_, was the popular war-cry.
They were clothed in the skins of wild beasts, and thus exposed to be devoured by dogs. They were covered with pitch and set on fire to serve as lamp-posts to the streets of Rome. To justify such atrocities, and to smother all sentiments of compa.s.sion, these persecutors accused their innocent victims of the most appalling crimes.
For three centuries the Christians were obliged to worship G.o.d in the secrecy of their chambers, or in the Roman catacombs, which are still preserved to attest the undying fort.i.tude of the martyrs and the enormity of their sufferings.
And yet Pagan Rome, before whose standard the mightiest nations quailed, was unable to crush the infant Church or arrest her progress. In a short time we find this colossal Empire going to pieces, and the Head of the Catholic Church dispensing laws to Christendom in the very city from which the imperial Caesars had promulgated their edicts against Christianity!
During the fifth and sixth centuries the Goths and Vandals, the Huns, Visigoths, Lombards and other immense tribes of Barbarians came down like a torrent from the North, invading the fairest portions of Southern Europe. They dismembered the Roman Empire and swept away nearly every trace of the old Roman civilization. They plundered cities, leveled churches and left ruin and desolation after them. Yet, though conquering for awhile, they were conquered in turn by submitting to the sweet yoke of the Gospel. And thus, as even the infidel Gibbon observes, "The progress of Christianity has been marked by two glorious and decisive victories over the learned and luxurious citizens of the Roman Empire and over the warlike Barbarians of Scythia and Germany, who subverted the empire and embraced the religion of the Romans."(105)
Mohamedanism took its rise in the seventh century in Arabia, and made rapid conquests in Asia. In the fifteenth century Constantinople was captured by the followers of the false prophet, who even threatened to subject all Europe to their sway. For nine centuries Mohamedanism continued to be a standing menace to christendom, till the final issue came when it was to be decided once for all whether Christianity and civilization on the one hand, or Mohamedanism and infidelity on the other, should rule the destinies of Europe and the world.
At the earnest solicitation of the Pope, the kingdom of Spain and the republic of Venice formed an offensive league against the Turks, who were signally defeated in the battle of Lepanto, in 1571. And if the Cross, instead of the Crescent, surmounts the cities of Europe today, it is indebted for this priceless blessing to the vigilance of the Roman Pontiffs.
Another adversary more formidable and dangerous than those I have mentioned threatened the overthrow of the Church in the fourth and fifth centuries. I speak of the great heresy of Arius, which was followed by those of Nestorius and Eutyches.
The Arian schism, soon after its rise, spread rapidly through Europe, Northern Africa and portions of Asia. It received the support of immense mult.i.tudes, and flourished for awhile under the fostering care of several successive emperors. Catholic Bishops were banished from their sees, and their places were filled by Arian intruders. The Church which survived the sword of Paganism seemed for awhile to yield to the poison of Arianism.
But after a short career of prosperity this gigantic sect became weakened by intestine divisions, and was finally swept away by other errors which came following in its footsteps.
You are already familiar with the great religious revolution of the sixteenth century, which spread like a tornado over Northern Europe and threatened, if that were possible, to engulf the bark of Peter. More than half of Germany followed the new Gospel of Martin Luther. Switzerland submitted to the doctrines of Zuinglius. The faith was lost in Sweden through the influence of its king, Gustavus Vasa. Denmark conformed to the new creed through the intrigues of King Christian II. Catholicity was also crushed out in Norway, England and Scotland. Calvinism in the sixteenth century and Voltaireism in the eighteenth had gained such a foothold in France that the faith of that glorious Catholic nation twice trembled in the balance. Ireland alone, of all the nations of Northern Europe, remained faithful to the ancient Church.
Let us now calmly survey the field after the din and smoke of battle have pa.s.sed away. Let us examine the condition of the old Church after having pa.s.sed through those deadly conflicts. We see her numerically stronger today than at any previous period of her history. The losses she sustained in the old world are more than compensated by her acquisitions in the new.
She has already recovered a good portion of the ground wrested from her in the sixteenth century. She numbers now about three hundred million adherents. She exists today not an effete inst.i.tution, but in all the integrity and fulness of life, with her organism unimpaired, more united, more compact and more vigorous than ever she was before.
The so-called Reformation of the sixteenth century bears many points of resemblance to the great Arian heresy. Both schisms originated with Priests impatient of the yoke of the Gospel, fond of novelty and ambitious for notoriety. Both were nursed and sustained by the reigning Powers, and were augmented by large accessions of proselytes. Both spread for awhile with the irresistible force of a violent hurricane, till its fury was spent. Both subsequently became subdivided into various bodies. The extinction of Protestantism would complete the parallel.
In this connection a remark of De Maistre is worth quoting: "If Protestantism bears always the same name, though its belief has been perpetually shifting, it is because its name is purely negative and means only the denial of Catholicity, so that the less it believes, and the more it protests, the more consistently Protestant it will be. Since, then, its name becomes continually truer, it must subsist until it perishes, just as an ulcer disappears with the last atom of the flesh which it has been eating away."(106)
But similar causes will produce similar results. As both revolutions were the offspring of rebellion; as both have been marked by the same vigorous youth, the same precocious manhood, the same premature decay and dismemberment of parts; so we are not rash in predicting that the dissolution which long since visited the former is destined, sooner or later, to overtake the latter. But the Catholic Church, because she is the work of G.o.d, is always "renewing her strength, like the eagle"s."(107) You ask for a miracle, as the Jews asked our Saviour for a sign. You ask the Church to prove her divine mission by a miraculous agency. Is not her very survival the greatest of prodigies? If you beheld some fair bride with all the weakness of humanity upon her, cast into a prison and starved and trampled upon, hacked and tortured, her blood sprinkled upon her dungeon walls, and if you saw her again emerging from her prison, in all the bloom and freshness of youth, and surviving for years and centuries beyond the span of human life, continuing to be the joyful mother of children, would you not call that scene a miracle?
And is not this a picture of our Mother, the Church? Has she not pa.s.sed through all these vicissitudes? Has she not tasted the bitterness of prison in every age? Has not her blood been shed in every clime?
And yet in her latter days, she is as fair as ever, and the nursing mother of children. Are not civil governments and inst.i.tutions mortal as well as men? Why should the Republic of the Church be an exception to the law of decay and death? If this is not a miracle, I know not what a miracle is.
If Augustin, that profound Christian philosopher, could employ this argument in the fifth century, with how much more force may it be used today, fifteen hundred years after his time!
But far be it from us to ascribe to any human cause this marvelous survival of the Church.
Her indestructibility is not due, as some suppose, to her wonderful organization, or to the far-reaching policy of her Pontiffs, or to the learning and wisdom of her teachers. If she has survived, it is not because of human wisdom, but often in spite of human folly. Her permanence is due not to the arm of the flesh, but to the finger of G.o.d. "Not to us, O Lord, not to us, but to Thy name give glory."
I would now ask this question of all that are hostile to the Catholic Church and that are plotting her destruction: How can you hope to overturn an inst.i.tution which for more than nineteen centuries has successfully resisted all the combined a.s.saults of the world, of men, and of the powers of darkness? What means will you employ to encompa.s.s her ruin?
I. Is it the power of Kings, and Emperors, and Prime Ministers? They have tried in vain to crush her, from the days of the Roman Caesars to those of the former Chancellor of Germany.
Many persons labor under the erroneous impression that the crowned heads of Europe have been the unvarying supporters of the Church, and that if their protection were withdrawn she would soon collapse. So far from the Church being sheltered behind earthly thrones, her worst enemies have been, with some honorable exceptions, so-called Christian Princes who were nominal children of the Church. They chafed under her salutary discipline; they wished to be rid of her yoke, because she alone, in time of oppression, had the power and the courage to stand by the rights of the people, and place her breast as a wall of bra.s.s against the encroachments of their rulers. With calm confidence we can say with the Psalmist: "Why have the Gentiles raged, and the people devised vain things? The kings of the earth stood up, and the princes met together, against the Lord, and against his Christ. Let us break their bonds asunder, and let us cast away their yoke from us. He that dwelleth in heaven shall laugh at them and the Lord shall deride them."(108)
II. Can the immense resources and organized power of rival religious bodies succeed in absorbing her and in bringing her to naught? I am not disposed to undervalue this power. Against any human force it would be irresistible. But if the colossal strength, and incomparable machinery of the Roman Empire could not prevent the establishment of the Church; if Arianism, Nestorianism, Eutychianism could not check her development, how can modern organizations stop her progress now, when in the fulness of her strength?
It is easier to preserve what is created, than to create anew.